Montaigne reminds us in his essay Of Pedantryof the difference between wisdom and knowledge, and laments the fact that we naturally favour the former:

“In truth, the care and expense of our fathers aims only at furnishing our heads with knowledge; of judgement and virtue, little news. Exclaim to our people about a passer-by “Oh, what a learned man!” and about another “Oh, what a good man!” They will not fail to turn their eyes and their respect towards the first. There should be a third exclamation: “Oh, what blockheads!” We are eager to inquire: “Does he know Greek or Latin? Does he write in verse or in prose?” But whether he has become better or wiser, which would be the main thing, that is left out. We should have asked who is better learned, not who is more learned.”

To be better learned is to have learned also to apply one’s knowledge to one’s life; to be more learned is to be a walking encyclopaedia. The latter, however, is more easily measured and more easily observed, for we can always recite facts. Wisdom must be demonstrated over time, and often requires certain circumstances to be seen.

But always our aim should be to become better learned. That alone is what helps one to live.

“The greatest and most important difficulty in human knowledge,” Montaigne says, “seems to lie in the branch of knowledge which deals with the upbringing and education of children.” That seems right; and yet it’s hard to argue that we’ve solved the difficulties.

The problems Montaigne diagnosed with education in his day, almost five hundred years ago, are really no different to the problems we still see today. He pleas for an education system that focusses on the individual, even going so far as to advise the person to whom his letter is addressed to not send her son to school, but to instead find a full-time private tutor. Our education focusses so much on the masses that it fails to give anyone a real education:

“If, as is our custom, the teachers undertake to regulate many minds of such different capacities and forms with the same lesson and a similar measure of guidance, it is no wonder if in a whole race of children they find barely two or three who reap any proper fruit from their teaching.”

What is the ultimate point of our education? We debate that question keenly, but for Montaigne it was clear: “The gain from our study is to have become better and wiser by it.” By this he means understanding or a kind of judgement that informs thought and action. Memorisation is the enemy of understanding:

“It is the understanding… that sees and hears; it is the understanding that makes profit of everything, that arranges everything, that acts, dominates, and reigns; all other things are blind, deaf and soulless. Truly we make it servile and cowardly, by leaving it no freedom to anything by itself. Who ever asked his pupil what he thinks of rhetoric or grammar, or of such-and-such a saying of Cicero? They slap them into our memory with all their feathers on, like oracles in which the letters and syllables are the substance of the matter. To know by heart is not to know; it is to retain what we have given our memory to keep.”

Memorisation is unrelated to education, for an education properly understood must be about understanding and judgement. And yet our schools continue to teach to tests, and tests require almost nothing but memorisation. This recalls Seneca’s lament that “We learn not for life, but for the schoolroom.” Likewise, when studying history, our schools focus on the irrelevant parts that are easily taught, and not on the essence of how what we learn could inform our lives:

“But let my guide (the teacher) remember the object of his task, and let him not impress on his pupil so much the date of the destruction of carthage as the characters of Hannibal and Scipio, nor so much where Marcellus died as why his death there showed him unworthy of his duty. Let him be taught not so much the histories as how to judge them.”

Montaigne makes what is today a most controversial argument, arguing that science should be left entirely aside until students have acquainted themselves thoroughly with the philosophy of how to live. The common logic today is that students should prepare themselves with technical skills first, and learn about life later; but Montaigne entirely reverses this:

“It is very silly to teach our children ‘What effect have Pisces and Leo, fierce and brave,/Or Capricorn, that bathes in the Hesperian wave,’ the knowledge of the stars and the movement of the eighth sphere before the knowledge of themselves and their own movements.”

It is an argument for the humanities: that our first task in education is to come to know ourselves, so that we can then devote ourselves to a vocation once we are sure on the direction we wish our life to take. The sciences are a luxury; if we don’t know how to live, there’s no point in thinking about them. Montaigne argues, again following Seneca, that the reason so many people leap straight to vocational training before having learned how to live is because they misunderstand philosophy. Philosophy has been confused with complex constructions of logic (and philosophers are mostly to blame for that), when its essence is how to live.

I think all too often we feel the problems Montaigne diagnoses—the rote learning, the mass production that education has become, the sense that we leap into a career before we truly know ourselves—but are inclined to put these down to modern education. His is an important reminder that formal education throughout the ages has changed but little, with students, teachers, parents and public figures all concerned about the same things, but with entirely no idea what to do about it on a system-wide level. If anything, Montaigne demands that we—as students or as parents—take responsibility for our own education and the education of those around us, limiting whatever harms are done, and guiding towards a lifelong ability to learn in order to understand.

About

Welcome. This is the personal website of Michael Moore-Jones. I'm a New Zealander and a Philosophy, Politics and Economics student at Yale-NUS College. I've previously studied at Yale University and ten other academic institutions in six countries.